• 수완나부미
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• 제6권2호
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• pp.19-36
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• 2014

This paper attempts to explore the multifaceted Islamic culture and ideology was shaped in different historical periods in Indonesia, particularly focusing on the revival of Islamic extremism and liberalism as well as the surging conflict among Islamic communities in the post-Suharto era. The paper asserts that in the post-Suharto era, progressive Muslim/Islamic liberalist is upholding pluralism, and pancasila is emerging as a positive force for Indonesia's peaceful transition to democracy, solidly defending national unity.

• 러시아어문학연구논집
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• 제64호
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• pp.157-190
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• 2019

This study is a detailed and in-depth analysis of the aspects and prospects of everyday Islam in contemporary Kazakhstan. Since independence, the search for and establishment of a new identity for the formation of a nation-state in Central Asian countries has been raised as a common historical task. To this end, along with the liquidation of the historical past symbolized by the de-Russification, efforts were made to restore and inherit the traditional culture that is the basis of national consciousness. One of the most prominent phenomena in this process was the 'revival of Islam'. Therefore, this study has paid special attention to the so-called 'rejuvenation of Islam,' which is one of the distinguishing characteristics of contemporary Kazakhstan Islamic society in the current trend of Islamic revival. The study first empirically identified the real feature of religious consciousness or religiosity of young Muslims, namely the increasing spread of interest in Islam and positive assessment, and analyzed its causes in many ways on ideological, political, economic, cultural, socio-environmental, and generational dimensions. In addition, we traced closely the tendencies expressed in the religious consciousness and activities of young Muslims, in short, the religious minimalism(passive religiosity), the internalization of Islam(personalization), the superficiality of religiosity, the unique syncretism, the interdetermination of faith and ethnicity, and the influence of religious radicalism and terrorism. Finally, the future outlook for youth Muslims in Kazakhstan has been presented as a part of contemporary task across national authorities, Islamic institutions, and Muslim societies in terms of the critical reflection on the present state and the active search for potential. A systematic review and general inquiry into religious consciousness and activities of young Muslims in Kazakhstan will contribute to a broader and deeper understanding of society and culture beyond the aspects and prospects of Everyday Islam in contemporary Kazakhstan.